29. Environmental Ethics

Sensitivity to animals helps develop greater sensitivity to people.

This primary, essential creature is man. All other created things, whether above or below man, only exist for his sake, to complete his environment through their various different qualities, appropriate for each of them. This will be discussed later in more detail.

To end off Chapter 2, the Ramchal tells us something we've presumed to be true all along: Human beings are the ultimate purpose of creation.

To put the point into greater focus, how should we view animal conservation, and the environmental ethics issues? Should we say that since we are all fellow travelers on planet Earth, we have an obligation to save endangered species of animals and Brazilian rainforests? Or do we say the opposite: Since humans are the purpose of creation, and all else "exists only for our sake," I can take an exploitative stance on the environment? After all, don't the animals exist for me to make use of them – whether through riding, eating, hunting, or whatever else I deem fitting?

The answer, of course, lies at neither extreme. Yes, all of creation is for us to use. This creates a privilege as well as a responsibility. The Talmud1 relates a story about a Jewish sage named Choni Hama'agel:

One day he was traveling along a road and saw a man planting a carob tree. He asked, "How long does it take (for this tree) to bear fruit?"

The man replied, "Seventy years."

He then asked him, "Are you sure that you'll live another 70 years?"

The man said, "I found carob trees in the world (when I was born). Just as my ancestors planted these for me, so I too plant these for my children."

It's a two-track system: We have an obligation to take care of the tools that G-d gave us, yet we can never lose sight of the fact that they are a means to an end – to see the greater spiritual potential inherent in all of G-d's creation.

Torah and the Animal World

There are a variety of commandments in the Torah that define our obligations to the animal world. For example, the Torah states:2

If a bird's nest happens to be before you on the road, on any tree or on the ground – young birds or eggs – and the mother is roosting on the young birds or the eggs, you shall not take the mother with the young. You shall surely send away the mother and take the young for yourself, so that it will be good for you and will prolong your days.

This mitzvah seems to tell us of G-d's concern for the animal world. At the same time, the Talmud3 states that it is inappropriate to say: "G-d, just as You showed compassion to the bird's nest, so too have compassion on us." G-d didn't give us this commandment for the sake of protecting animals, but rather for our own sake – to train us in the attribute of mercy. If we develop a sensitivity to the feelings of a bird, that will ennoble us and give us greater sensitivity to humans as well.

Why Negative Traits?

The elements of perfection through which man can perfect himself are his intellectual powers and all good human traits. Material matters and evil human traits, on the other hand, are the elements of deficiency among which man is placed to earn perfection.

The last point the Ramchal makes in this chapter is a clarification of "the elements of perfection" that we've been talking about all along. He describes them as internal capacities that we all have. Good character traits, like kindness, compassion, and the drive for greatness and spirituality will obviously bring us the ultimate pleasure of connection to G-d – because not only are they character strengths, they are ways of emulating G-d Himself, as we described earlier.

On the other hand, the elements of deficiency, "among which man is placed to earn perfection," are negative character traits. According to the Ramchal, why did G-d go out of His way to give us traits like anger, jealousy and laziness? So that overcoming them is a challenge, and when we choose the correct path, we have the pleasure of earning our closeness with G-d.

However, the Ramchal goes a step further. He tells us that not only were we created with the balance of good traits versus negative traits, we were also created with a similar dynamic of intellect versus "material matters." This idea might strike us as strange. Is the opposite of intellect really materialism? Does a person have to choose brains over physicality to get close to G-d?

Actually, the Ramchal is introducing a new element to the discussion which will be a topic in the next chapter, "Man." But so we're not left hanging in the meantime, consider the following: Who would feel more easily connected to G-d – someone who naturally gets excited over a sizzling steak, or someone who gets naturally excited over discovering an insight into the beauty of life?

Summary of Chapter 2: Purpose of Creation

Chapter 1 ended with the logical basis for believing that an infinite being created and is sustaining all of finite existence. At the same time, G-d in essence is unimaginable, an absolute perfect unity beyond time, space and any other finite constraint. That conclusion naturally leads us to reconsider the whole purpose of creation.

2.1 – G-d created us to get pleasure.

G-d has no needs, and therefore the only purpose we can ascribe to G-d is that creation is the ultimate act of giving. We were created to derive pleasure from our own existence.

Furthermore, the ultimate possible pleasure would be the ability to connect back to the source of all goodness and all existence – G-d Himself.

2.2 – Ultimate pleasure involves choosing it for ourselves.

In order for the pleasure to be real, G-d set up a system where we can earn the pleasure. By making ourselves G-d-like, not only do we gain the pleasure of connection, but also the pleasure of becoming "the masters" by earning it for ourselves.

To allow for the possibility to "earn," G-d created a world which offers man the opportunity to make choices.

2.3 – All good and evil is G-d manifesting or hiding Himself.

Every aspect of good in the world (e.g. the opportunity to perform an act of kindness) is actually an aspect of G-d Himself being manifest into the world. When we perform the kindness, in spiritual terms we are actually clinging to G-d Himself.

Similarly, when we choose an act of evil, we are grabbing at a lack of G-dliness. This drive for evil is an illusion that ultimately provides no feeling of connection or satisfaction.

2.4 – All of life is an ongoing opportunity to make the right choices and have the relationship.

Since the entire purpose of creation is to choose the relationship, that ability has to be there all the time. Thus the opportunities to choose goodness and perfection appear in many guises – in relationships, health, finances, understanding one's role and responsibility in the world, etc. Life is one giant metaphor for connection with G-d.

2.5 Everything was created for man

The only real players in life are us and G-d. Everything else is the means for forging the relationship. G-d uses this world to speak with us, and we, through our moral and spiritual decisions, connect back to G-d. All of our healthy drives are the tools that G-d gave us to get there, and all of our negative drives are challenges, to make the choices of good more meaningful and pleasurable.

Without the Torah saying so, is there any independent way for us to know that man is the pinnacle of creation?

The Ramchal says: "All other created things, whether above or below man, only exist for his sake, to complete his environment." Based on this, would a Torah outlook support a "save the Brazilian rain forests" campaign? Why or why not?

People choose to be vegetarians for many different philosophical and health reasons. What type of vegetarianism would the Torah support, and which would it not?

In the story of creation, G-d labels each day as "good," but the creation of mankind is "very good." The Sages explain that this "very good" was the creation of the yetzer hara, the evil inclination. How can the creation of the evil inclination be considered "very good"?!

Ta'anit 23b

Deut. 22:6-7

Brachot 33b; cf Nachmanides

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About the Author

Rabbi Moshe Zeldman performed undergraduate work in Artificial Intelligence and Philosophy at the University of Toronto, and has rabbinic ordination from Aish HaTorah. He lectures on a wide variety of topics at Aish HaTorah in Jerusalem, and to audiences around the world. He is also involved with research into hidden codes in the Torah. He resides in Jerusalem with his wife and their five children.

I live in rural Montana where the Cholov Yisrael milk is difficult to obtain and very expensive. So I drink regular milk. What is your view on this?

The Aish Rabbi Replies:

Jewish law requires that there be rabbinic supervision during the milking process to ensure that the milk comes from a kosher animal. In the United States, many people rely on the Department of Agriculture's regulations and controls as sufficiently stringent to fulfill the rabbinic requirement for supervision.

Most of the major Kashrut organizations in the United States rely on this as well. You will therefore find many kosher products in America certified with a 'D' next to the kosher symbol. Such products – unless otherwise specified on the label – are not Cholov Yisrael and are assumed kosher based on the DOA's guarantee.

There are many, however, do not rely on this, and will eat only dairy products that are designated as Cholov Yisrael (literally, "Jewish milk"). This is particularly true in large Jewish communities, where Cholov Yisrael is widely available.

Rabbi Moshe Feinstein wrote that under limited conditions, such as an institution which consumes a lot of milk and Cholov Yisrael is generally unavailable or especially expensive, American milk is acceptable, as the government supervision is adequate to prevent non-kosher ingredients from being added.

It should be added that the above only applies to milk itself, which is marketed as pure cow's milk. All other dairy products, such as cheeses and butter, may contain non-kosher ingredients and always require kosher certification. In addition, Rabbi Feinstein's ruling applies only in the United States, where government regulations are considered reliable. In other parts of the world, including Europe, Cholov Yisrael is a requirement.

There are additional esoteric reasons for being stringent regarding Cholov Yisrael, and because of this it is generally advisable to consume only Cholov Yisroel dairy foods.

In 1889, 800 Jews arrived in Buenos Aires, marking the birth of the modern Jewish community in Argentina. These immigrants were fleeing poverty and pogroms in Russia, and moved to Argentina because of its open door policy of immigration. By 1920, more than 150,000 Jews were living in Argentina. Juan Peron's rise to power in 1946 was an ominous sign, as he was a Nazi sympathizer with fascist leanings. Peron halted Jewish immigration to Argentina, introduced mandatory Catholic religious instruction in public schools, and allowed Argentina to become a haven for fleeing Nazis. (In 1960, Israeli agents abducted Adolf Eichmann from a Buenos Aires suburb.) Today, Argentina has the largest Jewish community in Latin America with 250,000, though terror attacks have prompted many young people to emigrate. In 1992, the Israeli Embassy in Buenos Aires was bombed, killing 32 people. In 1994, the Jewish community headquarters in Buenos Aires was bombed, killing 85 people. The perpetrators have never been apprehended.

Be aware of what situations and behaviors give you pleasure. When you feel excessively sad and cannot change your attitude, make a conscious effort to take some action that might alleviate your sadness.

If you anticipate feeling sad, prepare a list of things that might make you feel better. It could be talking to a specific enthusiastic individual, running, taking a walk in a quiet area, looking at pictures of family, listening to music, or reading inspiring words.

While our attitude is a major factor in sadness, lack of positive external situations and events play an important role in how we feel.

[If a criminal has been executed by hanging] his body may not remain suspended overnight ... because it is an insult to God (Deuteronomy 21:23).

Rashi explains that since man was created in the image of God, anything that disparages man is disparaging God as well.

Chilul Hashem, bringing disgrace to the Divine Name, is one of the greatest sins in the Torah. The opposite of chilul Hashem is kiddush Hashem, sanctifying the Divine Name. While this topic has several dimensions to it, there is a living kiddush Hashem which occurs when a Jew behaves in a manner that merits the respect and admiration of other people, who thereby respect the Torah of Israel.

What is chilul Hashem? One Talmudic author stated, "It is when I buy meat from the butcher and delay paying him" (Yoma 86a). To cause someone to say that a Torah scholar is anything less than scrupulous in meeting his obligations is to cause people to lose respect for the Torah.

Suppose someone offers us a business deal of questionable legality. Is the personal gain worth the possible dishonor that we bring not only upon ourselves, but on our nation? If our personal reputation is ours to handle in whatever way we please, shouldn't we handle the reputation of our nation and the God we represent with maximum care?

Jews have given so much, even their lives, for kiddush Hashem. Can we not forego a few dollars to avoid chilul Hashem?

Today I shall...

be scrupulous in all my transactions and relationships to avoid the possibility of bringing dishonor to my God and people.

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